Shulchan Aruch: Chapter 529 - The Laws [Pertaining to] Rejoicing on a Festival

Yeshayahu 58:13.

See sec. 242:1, where the Alter Rebbe cites this verse with regard the obligation to honor and delight in the Shabbos.

The Sages explain that although this verse only mentions Shabbos, it also applies to the festivals. By using the words “delight” and “honor,” the verse teaches us that the proper way to celebrate a festival is to honor it and to delight in it. As the Alter Rebbe explains in subsection 5 below, the mitzvah to delight in and honor the festivals is considered to be of Rabbinic origin because the Prophets and the Sages explained the intent of the command. See footnote 27 below, where this issue is discussed in greater detail.

Moed Kattan 14a.

Shabbos 25b makes a similar statement with regard to Shabbos. Accordingly, this practice is also followed in preparation for the festivals.

Beitzah 27b relates that Rava washed his head in preparations for a festival.

Shabbos 31a makes a similar statement with regard to Shabbos. Accordingly, this practice is also followed in preparation for festivals.

In sec. 242:12, the Alter Rebbe writes:

>>It is customary that everyone prepare a dough with the measure that requires challah to be taken to bake loaves at home for the Shabbos [meals] rather than buy [bread] in the marketplace as on other days. This practice is an expression of honor for the Shabbos and the festivals. This custom should not be changed.

The literal translation of the Alter Rebbe’s words is “to establish a meal.” However, the implication is, as translated in the main text, that one should refrain from eating a substantial meal. However, as the Alter Rebbe explains in sec. 249:9, it is permitted to partake of a small meal throughout the day preceding a festival.

The Alter Rebbe is referring to shaos zemanios, seasonal hours. As that term implies, the length of a seasonal hour varies with the seasons, and is dependent upon the total hours of daylight on a given day. Thus, the length of a seasonal hour may be longer or shorter than 60 minutes. The length of a seasonal hour is calculated by dividing the number of daylight hours by twelve. (See sec. 443:4, and footnotes there for a more detailed discussion of this topic.)

See sec. 249:9 where the Alter Rebbe issues a parallel ruling with regard to Shabbos.

>>See sec. 471:1 where the Alter Rebbe issues a parallel ruling with regard to eating on the day before Pesach. See also sec. 639:20 where the Alter Rebbe issues a parallel ruling with regard to the day before Sukkos.

See sec. 291:4, where the Alter Rebbe focuses on scheduling the time of one’s Shabbos meals so that he will be able to enter the festival with an appetite.

I.e., one should schedule his meals on the first day of the festival so that he can enter the second day of the festival with an appetite. See sec. 471:11.

The Alter Rebbe is referring back to the prooftext cited in subsection 1, above.

See sec. 188:10, where the Alter Rebbe writes:

>>With regard to Shabbos, it is written: “You shall proclaim the Shabbos: ‘a delight.’ ” And with regard to the festivals, it is written, “You shall rejoice on your festivals.” There is no delight or rejoicing without partaking of bread.”

Marei Mekomos VeTziyunim explains that the obligation to partake of festive meals stems from the mitzvah to delight in the festival.

Berachos 49b.

Sukkah 27a.

See sec. 188:10, where the Alter Rebbe writes, “bread is the essence of a meal; thus, the entire meal is defined as such because of the bread.”

See also Rashi’s commentary to Koheles 10:19, where he interprets the term lechem, literally, “bread,” as meaning “feast.” See also I Shmuel 20:24, 27, where the word lechem refers to a meal.

The Alter Rebbe uses the term kebeitzah, which we have translated as, “an egg-sized portion.” A kebeitzah is a Talmudic measure of volume, which is frequently referred to with regard to halachic measures of food. According to Rav Chayim Naeh, an egg-sized portion of water is equivalent to 57.6 cc, or slightly less than 2 fl. ounces (Shiurei Torah 3:8). Whenever the term “egg-sized portion” is used with regard to eating solid foods, the intent is partaking of that measure of volume of those foods, regardless of their weight. See Vol. 8 of this series, sec. 486, for an in-depth discussion of this subject.

The Alter Rebbe uses the expression achilas arrai, which literally means “a transient meal,” i.e., the person did not sit down to a significant meal. This expression is often used to refer to eating a snack. Eating in this manner is not considered “delightful.”

See sec. 274:6, where the Alter Rebbe issues a similar ruling with regard to Shabbos. See also sec. 639:11, where the Alter Rebbe rules with regard to eating outside a sukkah.

The Alter Rebbe is stating that in addition to drinking the wine over which one recites Kiddush, the person should drink at least a revi’is of wine – a little over 3 oz. – in the midst of the meal (see Kaf HaChayim 529:22).

See sec. 242:2, where the Alter Rebbe explains, “There is no specific obligation to eat meat or drink wine on Shabbos. [The common practice is to partake of them] only because most people presumably derive pleasure from eating meat more than eating other foods and from drinking wine more than drinking other beverages.”

As the Alter Rebbe proceeds to explain, a person who spends more money to honor the Shabbos and festivals will be granted more money from Above, and if he spends less in those areas, he will be granted less. Nevertheless, one’s Shabbos and festival expenses should be within his own financial capacities. In this vein, our Sages said, “make your Shabbos like a weekday, but do not turn to others for your needs” (Shabbos 118a). See sec. 242:4, where the Alter Rebbe emphasizes this point.

Beitzah 16a.

In that source, the Alter Rebbe elaborates concerning this concept, stating:

>>Even if he does not have money on hand, only movable property, he should pledge it as security and take a loan against it. The Holy One, blessed be He, will provide for him with a means to repay [the debt]. In this vein, our Sages (Beitzah 15b) state, “The Holy One, blessed be He, says, ‘Take a loan on My account; I will repay.’ “

See Likkutei Sichos (Vol. 16, p. 180), where the Rebbe discusses this issue.

See sec. 597:1, where the Alter Rebbe states that it is forbidden to fast on Rosh Hashanah. He mentions that while there are some who follow the practice of fasting, however, the halachah does not follow their view. On the contrary, “It is a mitzvah to eat, drink, and rejoice on Rosh HaShanah.”

See also Nechemiah 8:10, which relates that on Rosh HaShanah, Ezra and Nechemiah instructed the people, “Eat sumptuously, drink sweet beverages, and send portions to those who have none... for the joy of G‑d is your strength.” See also sec. 583:4.

Bamidbar 29:1.

For that reason, the phrase, “[a day to] be declared sanctified,” is not used to describe Chol HaMoed when reciting Yaaleh Veyavoh in Grace on those days. The rationale is that the days of Chol HaMoed are not intrinsically sanctified; it is only with regard to the sacrifices offered on those days that this phrase is appropriate. For that reason, it is mentioned in the Musaf Service recited on that day.

Although in the main text here, the Alter Rebbe presents the mitzvah to honor and delight in the Shabbos and festivals as being Rabbinic in origin, in sec. 242:1. the Alter Rebbe mentions a difference of opinion regarding this point:

>>These requirements are rooted in Scriptural Law, for Shabbos is included among the “days to be declared sacred”.…

>>Other authorities interpret the term “a day to be declared sacred” as [requiring that the day be sanctified] through the prohibition of forbidden labor. [According to that view,] the honor due Shabbos and festivals and the pleasure to be experienced on Shabbos are Rabbinic commandments.

See the Kuntreis Acharon (note 1) to sec. 242, where the Alter Rebbe discusses this difference of opinion in greater detail.

See also sec. 188:10, where the Alter Rebbe explains that the obligation to eat bread on the festivals stems from the command in Devarim 16:14, “You shall rejoice on your festivals.”

As evident from the following subsection, in contrast to the mitzvos of honor and delight, the mitzvah to rejoice on the festivals is certainly of Scriptural origin.

As the Alter Rebbe proceeds to state, this obligation applies on the festivals themselves, not only on Chol HaMoed.

See sec. 467:65, where the Alter Rebbe mentions the obligation to rejoice on Chol HaMoed. However, as mentioned is sec. 188:10, there is no obligation to eat bread on Chol HaMoed.

See subsection 7 below, regarding the obligation to drink wine on Chol HaMoed.

Although there is a command to honor and delight on the days of Rosh HaShanah, these days are not a time of rejoicing (see sec. 582:10). On the contrary, the days of Rosh HaShanah are days of stern judgment, when G‑d sits on his throne of judgment and reviews the conduct of every created being. Thus, in sec. 582:10, the Alter Rebbe states that the day was not granted for happiness and rejoicing. True, in sec. 597:1, the Alter Rebbe clearly states that it is a mitzvah to rejoice on Rosh HaShanah. However, in that source, the Alter Rebbe emphasizes that the rejoicing on Rosh HaShanah should be limited, i.e., one should not eat to the point of satiety, nor should one act frivolously. See footnote 24.

See subsection 11 below, where the Alter Rebbe discusses the obligation to share one’s rejoicing with others.

See sec. 494:18 with regard to the extra measure of joy with which Shavuos should be celebrated.

Pesachim 109a.

Sefer HaMitzvos (positive commandment 54) and Sefer HaChinuch (mitzvah 488) both count the command to rejoice on the festivals as one of 613 mitzvos.

In Hilchos Chagigah 1:1, Rambam writes, “The Torah’s [charge to] rejoice on the festivals mandates that one offer peace-offerings in addition to the festive peace offerings.” However, in Hilchos Shevisas Yom Tov 6:17, Rambam extends the scope of that commandment, stating:

The “rejoicing” mentioned in the verse refers to sacrificing peace-offerings…. [Nevertheless, included in this charge] is that a person, his children, and the members of his household should rejoice, each one in a manner appropriate for him.

The implication of Rambam’s statements is that, even in the present age, rejoicing on a festival fulfills a Scriptural Commandment. It should be noted that Sha’agas Aryeh (responsum 65) rules according to Rambam, as does Minchas Chinuch 488.

Moreover, in Hilchos Shevisas Yom Tov 6:18, Rambam explains that every person should celebrate the festivals in a way that gives him natural satisfaction. This ruling of Rambam is the source for the Alter Rebbe’s ruling in subsection 7 below. However, the Alter Rebbe’s approach differs somewhat from that of Rambam. See the footnotes to subsection 7, below where this difference of approach is discussed.

Devarim 16:14.

Pesachim, loc. cit. The Alter Rebbe maintains that the mitzvah of rejoicing on the festivals applies in the present age. In this subsection, the Alter Rebbe explains how the mitzvah must be fulfilled. As mentioned in subsection 6 above, there is an obligation to rejoice Chol HaMoed as well as on the festive days. Therefore, the activities mentioned in this subsection should also be carried out on Chol HaMoed as well.

Talmud Yerushalmi, Pesachim 10:1. See also the Alter Rebbe’s Hilchos Talmud Torah 1:10, which mentions a child’s appreciation for nuts.

Pesachim, loc. cit.; Talmud Yerushalmi, loc. cit.

See Likkutei Sichos (Vol. 33, p. 62ff.), where the Rebbe contrasts the wording the Alter Rebbe uses here and that of Rambam in Hilchos Shevisas Yom Tov 6:17,cited in footnote 32 above. The Rebbe notes that from Rambam’s wording, it appears that during the era of the Beis HaMikdash, the mitzvah of rejoicing on the festival was observed through partaking of the peace offerings. Hence, the rejoicing was of a spiritual natural. However, lest a person not wholeheartedly feel part of that rejoicing, we are also obligated to take part in activities that bring physical joy as well.

However, the Alter Rebbe’s concept of rejoicing on the festivals is different. As reflected by his words in this subsection, it is apparent that the Alter Rebbe maintains that the rejoicing associated with partaking of the peace offerings and the present-day rejoicing associated with the activities described in the main text here are of a similar nature. In both instances, the spiritual joy of the festival is experienced in a physical manner – through activities that bring the person natural joy. In the era of the Beis HaMikdash, the fusion of spiritual and physical rejoicing was inspired by partaking of the sacrifices. However, even in the present era, our festive rejoicing is similar because of the spiritual nature of the festive meals.

In subsection 6 above, the Alter Rebbe stresses the obligation to rejoice on all the days of Chol HaMoed. Thus, in light of the Alter Rebbe’s words here, that in the present era, men “do not fulfill their obligation to rejoice except by [drinking] wine,” it appears that there is a mitzvah to drink wine on each of the days of Chol HaMoed.

Tehillim 104:15. Pesachim 109a.

See Bach (Orach Chayim 529), Bach maintains that since Tehillim 104:15 clearly states that wine leads to rejoicing, it is understood that this is the fundamental element of festive rejoicing in the present age.

See subsection 6 above, where the Alter Rebbe mentions the obligation to rejoice on the entire festival, including Chol HaMoed.

See sec. 518:1, where the Alter Rebbe mentions enjoying the festival by taking a stroll. See also sec. 639:4, where the Alter Rebbe discusses enjoying the festival of Sukkos.

In Likkutei Sichos, loc. cit., the Rebbe questions the Alter Rebbe’s statement in the main text here, that the word “rejoicing” is not mentioned in connection with Shabbos. The Rebbe cites Sifri to Bamidbar 10:10, that interprets the phrase, “on the day of your rejoicing,” as referring to Shabbos. Similarly, Talmud Yerushalmi (Megillah 1:4) associates Shabbos with rejoicing.

The Rebbe resolves this difficulty by explaining that the Alter Rebbe apparently based his words in the main text here on Tosafos’ commentary to Moed Kattan 23b. In that source Tosafos maintains that the rejoicing of Shabbos is of a different, more spiritual nature than that of the festivals. As such, the types of rejoicing mentioned in this subsection do not apply on Shabbos.

Elsewhere in Likkutei Sichos (Vol. 4, p. 1091, footnote 31), the Rebbe explains that there is no mitzvah to rejoice (i.e., to experience simchah) on Shabbasos. As the Rebbe explains, on Shabbos the experience of happiness is incorporated into the loftier experience of pleasure, to the extent that it is not perceivable as an independent feeling.

See sec. 128:57, where the Alter Rebbe explains that there is an added dimension of rejoicing on festivals that is not relevant on Shabbos: “Even on Shabbos, [the kohanim] are preoccupied with their livelihood and their loss of working hours and they are not in a happy state of mind.” By contrast, on the festivals, “people are in a joyful and festive mood.”

Sofrim 18:4. Megillah 23a.

In that source, the Alter Rebbe states that, on Shabbos, “One must hasten to eat [before] the end of the sixth hour, because it is forbidden to fast until midday on Shabbos.”

See also sec. 281:3, where the Alter Rebbe states that it is appropriate to prolong the Shabbos prayers with a pleasant melody as an expression of honor for Shabbos. However, even so, he cautions against prolonging them beyond midday. See also subsection 10, below.

See sec. 281:1. There, the Alter Rebbe writes regarding the Morning Service recited on Shabbos, “It is customary to arrive later than during the week [to enable additional] sleep, which is [one of the expressions of] Shabbos pleasure.” The Alter Rebbe nevertheless cautions that “one should be very mindful not to [delay] beyond the prescribed times for the recitation of the Shema and the Shemoneh Esreh.” This concern applies during the summer. However, regarding the winter, when the nights are long, the Alter Rebbe states that “one may [pray] as early as he does during the [rest of the] week.”

See sec. 58:3, where the Alter Rebbe explains that Shema may be recited during the first three seasonal hours of the day.

See also sec. 46:9, where the Alter Rebbe mentions reciting the Shema before reciting the of the Morning Service, lest in the prayer service, Shema be recited after the prescribed time.

The Alter Rebbe is referring to the commandment to rejoice in the festivals mentioned in subsection 6, above.

Devarim 16:8.

Bamidbar 29:35.

Beitzah 15b. See also sec. 597:3, where the Alter Rebbe also mentions this interpretation.

The term Aggadah refers to the non-legal or narrative material found in the Torah’s Oral Tradition, including parables, maxims, and anecdotes. The Alter Rebbe is indicating that on the festival, one should devote his time of Torah study to studying these subjects.

In his Kuntreis Acharon (note 1) to this section, the Alter Rebbe focuses on this point, explaining that people should focus on studying those portions of the Aggadah that deal with the spiritual import of the festival. Although Megillah 32a and Beitzah 15b speak of Sages teaching the laws of the festival on the festival, the Alter Rebbe explains that does not represent a contradiction to his statement in the main text here. Here, he is discussing the Torah topics to be studied after the festive meal. However, before the festive meal, people should concentrate on studying the laws pertaining to the festival. See sec. 429:4, where the Alter Rebbe mentions a similar point.

Although the Alter Rebbe mentions eating and drinking in the afternoon, there is no obligation to partake of a third festive meal. See subsection 3, above.

See sec. 53:14, where the Alter Rebbe writes:

>>[When] a sheliach tzibbur prolongs his prayers so that [the congregation] hear his sweet voice. If he does so because he is happy at heart for giving thanks to the Holy One, blessed be He, in pleasant [song], may blessings light upon him, provided he prays earnestly and stands [before Him] in dread and awe. If, however, his intention is that his voice be heard and he is happy with its sound, this is dishonorable.

The Alter Rebbe continues by cautioning that even when a sheliach tzibbur has good intentions, he should be careful not to unduly prolong his prayers, lest it be “an imposition on the congregation.”

See also sec. 281:3 and sec. 584:6. In those sources too, the Alter Rebbe notes the positive virtues of melodious prayer, but warns against prolonging the service excessively.

In this and the following two subsections, the Alter Rebbe is quoting from Rambam (Hilchos Shevisas Yom Tov 6:18-21).

Devarim 16:14.

In this verse, the Torah links the happiness one shares with the members of his household with his generosity in inviting those who are less fortunate to join in this rejoicing.

See also Rambam, Hilchos Megillah 2:17, which states:

>>There is no greater and more splendid happiness than to gladden the hearts of the poor, the orphans, the widows, and the converts. One who brings happiness to the hearts of these unfortunates resembles the Divine Presence, which is described (Yeshayahu 57:15) as “reviv[ing] the spirit of the lowly and... those with broken hearts.”

Hoshea 9:4. Our translation is in accordance with the commentaries of Ibn Ezra and Radak. The verse uses the words onim, which we translated as “mourners.” However, Rashi and Metzudos David translate the word onim as “thieves.”

Malachi 2:3.

Devarim 28:47.

See Rambam’s words in his Hilchos Lulav 8:15, “The happiness with which a person should rejoice in the fulfillment of the mitzvos and the love of G‑d Who commanded them is a great service.... There is no greatness or honor other than celebrating before G‑d.”

See sec. 93:1. See also sections 98 and 99.

See the Rebbe’s Igros Kodesh (Vol. 5, Letter no. 1454), where he notes that this last phrase is the Alter Rebbe’s addition to the Rambam’s words. The Rebbe posits that the Alter Rebbe included these words so that the text would conclude on a favorable note, in keeping with our Sages’ words in Talmud Yerushalmi, Yevamos 2:4.